FORM NO. 51 gi MAR own CLASSIFICATION RESTKIQ_TED Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 ULIN I IKHL II' 1 GLLIUG7vVL_ n\aL-Iv i INFORMATION REPORT COUNTRY China SUBJECT PLACE ACQUIRED DATE OF It South West China THIS DOCUMENT CONTAINS INFORMATION AFFECTING THE NATIONAL DEFENSE OF THE UNITED STATES WITHIN THE MEANING OF THE ESPIONAGE ACT BO U. S. C.. 31 AND 32. AS AMENDED. ITS TRANSMISSION OR THE REVELATION OF ITS CONTENTS IN ANY MANNER TO AN UNAUTHORIZED PERSON IS PRO- HIBITED BY LAW. REPRODUCTION OF THIS FORM IS PROHIBITED. HOVI- EVER.INFORMATION CONTAINED IN BODY OF THE FORM MAY BE UTILIZED AS DEEMED NECESSARY BY THE RECEIVING AGENCY STAT DATE DISTR. 9 September 1948, NO. OF PAGES 1 NO. OF ENCLS. (LISTED BELOW) SUPPLEMENT TO REPORT NO. STAT STAT THIS IS UNEVALUATED INFORMATION FOR THE RESEARCHSTAT USE OF TRAINED INTELLIGENCE ANALYSTS STAT CLASSIFICATION RESTRICTED STAT Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 STAT Next 1 Page(s) In Document Denied Iq Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 ]r ate- s???~;~~ ,?;-~Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 v or Flowercy)__Miao of South West China A Study of a pre-Chinese People. CHAPTER I. Sntroduction. STAT From the "Shu Ching" (the Chinese Book of History) we learn that some two thousand years B.C. a half savage aboriginal people, the Milo, occasioned considerable trouble in the times of Shun and his successor the Great t'UU. These sage emperors were both obliged to take active measures against the Miao and apparently had difficulty in establishing their sway over what may be termed Miao territory which at that time seems to have been Hupeh, Hunan and Ktenghsi. (See Legge's Translation of the "Shu Ching", Part 2, Book I. Chap. 3, pars. 12; Pt. 2, Bk. II, Ch. 3, pp. 20-21; Pt. S, Bk, ` XVII, p? 5). Since those far away days the Miao have been gradually brought into subjection. As the Chinese have increased the Liao have decreased, and today though they still retain their own dress and austms they are entirely under Chinese rule and are called "tame Miao", which means that they have learned agriculture and pay taxes. As recently as one hundred and fifty 4 years ago there were "song" or Independent Miao but none are now to be found. They are being slowly crushed out or absorbed by the immortal Chinese and the process of absorption may still be observed in South West China. Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 where they cultivate the soil and hunt whatever prey may be found. They have also extended into Tong-king and a few into the Shan, states, and it is thought that the aborigines of n Western and Southern Szechuan, Hunan, Kwangtung and Kwanghai At the present time i:iao or as they are sometimes called Miao-tzu ("Miao" means "growing grain, sprouts, shoots'; tftau" means "tsonn") are met with on the hills of Yunnan and Kweiohou, nan may be descended from Miao, Divided into many tribes, and called from the colour of their dress, the Black Miao, the Flowery (or Hun,) Miao, the Red Mlam, the White or Ch'uan Miao, the Magpie Miao, the West-of-.the-water Mlao, and numerous other kinds of Miaoi they are yellow skinned, with straight black hair, of medium stature and classed by Dr A,, C, Haddon as meadcephalic and platyrrhinic (.A,C. .Haddonta The Races of Man, pp, 87-88). My measurements, which are available, indicate that the Hua Miao are braohyoephalic Frederick S.A. Bourne divides S.W. China languages into Lobe, Shan and Miao-tzu; (Bourne's Report of a journey in S.W.. China, Appendix 3). Major I.R. Davies divides them into Mon-Khmer, Shan and Tibeto-Burman families, and subdivides the Mon-Khmer family into Miao-Yao, the Min-chia and the Ala-Palaung groups. The Miao and Yao languages, though they lack close resemblance to the Cambodian (or Khmer), Talain (or Mon) and Annamese languages, are classified with the Mon-Khmer family, because of the construction of their sentences; (Yunnan, Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 The Link between India and the Tangtzu, pp. 337?.347, by H, R. Davies). In vocabulary there seems to me to be no similarity between Miao-tzu and either the Shan or the Mon-] ter languages and I observe that the 1521 "Census of India Report" separated the Miao and Yao languages from the Mon-Kbaer branch and formed them into a distinct branch; (Census of India, 1921, Part I. p.194). (In that year the speakers numbered 591 only,as these two races are comparatively recent immigrants into the Indian Empire). In an Appendix I will give a short list of Rua Miao sentences and a full list of their classifiers (numerators of nouns) which Professor T.C, Hodson assures me have considerable linguistic value. The Black Miao, so called because they wear dark-coloured clothes, are the most important and intelligent tribe of the Miac, An account of these was given by S,R, Clarke in "among the Tribes in South West China" published in 1911 wherein he gives several aboriginal, vocabularies. The Rua Miao are the second most important tribe, "Hua" means "flowery, parti-coloured", and the people are named This Miao because their festive garments are beautifully embroidered. It Is the Bus Miao which I purpose to describe in this dissertation. In gweichou the traveller will encounter Ta Rua Miao (Big Flowery Misc.) and Bsiao Bus Misc (Little Flowery Miao) but here I deal only with Hua Miao of whom I estimate there are at least a quarter of a million in the two provinces of Yunnan Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 and Kweichou. The greater part of Kweiehou is at least three thousand feet above the sea and as the traveller goes west into Yunnan the altitude gradually increases until in N.W. Kweichou and N.E. Yunnan, districts largely inhabited by the Hus Miso, a height of six thousand feet is reached, The hills do not appear to be high but they are everywhere, an ocean of hills and valleys, and probably only one third of face is cultivated or cultivable, These hills are for the most part barren, and there is little timber to be seen. Throughout this area the Rua Miao, who call themselves Hmeo- nglao ("Hmao" is "Miao", "Nglao" means "flowery"), are serfs or tenants of the Ipien (i.e. Lobos or Nosu) and are des- cribed by travellers as being gentle and docile; no lovers of fighting; frugal and simple; hospitable, and though poor, honest. This my sojourns amongst them fully verify. In the art of writing the Hua Miao have not gone beyond the use of notched sticks but a class of bards and tale- tellers has preserved orally their myths and legends. Having no written records their early history consists more or less of traditions handed down by memory from ages now long past. They tell how, after long and bloody fighting, their fore- fathers were driven from the northeast to the south of the Tang-tzu (I can find no evidence to confirm this); they repeat generation by generation the names of chiefs who strove against the invading Chinese; they speak of their ancestors, irrigated Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 rice fields and of their skill in medicine, Possibly they were the first of the Miso tribes to move into Kweichou. In Yunnan they are caaaparatively recent arrivals, many of them having left their original homes in Kweiohou only four or five generations ago# I have tried to trace through their legends where the ancestor chiefs originated but as the names places cannot be identified the task has proved impossible. One legend states that the first ancestor-chieftain, Key. y h-- yes-lass, lived in Lao-wu (I cannot locate Lao-wu) seventeen 11 (a 11 is about one third of a mile) from the Yang-tzu,, He was a man of seat human feelings, o, wide reputation, of considerable intelligence and of immense courage. The greatest archer in the land he was a fearless fighter; he wore a grass cape and rode a grey-coloured mule which travelled like a flying bird. Times became troubled,, A Chinese chief, Key-yAh-vao-tzu- lao came from Vao-ti ("Vao" means "Chinese", nt1" "lead", "Tao-till means "the land where the Chinese dwell") to cross the Yang-t&u. Key-yah-yoe-laofs heart was 111 at ease and the people were rebellious ( ... against the coming of the Chinese). Seeing a rough stone Fray-yeh-yoe-lac ground his sword and made it very sharp; seeing a hard stone he ground his spear and made it very keen. Placing his soldiers in file to withstand (the intruders), Key-yah-yoe-lao with his seasoned bow on his back and his arrows by his side drove back the Chinese who ran in all Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 w directions. By the help of his foot Keyh-yoe-.lao drew back the string of his bow and fixing in arrows released them into the backs of the enemy.. Unable to resist, the Chinese gent back to their own land, Keyyah-Tao-tzu-7acs was undaunted and being clever he thought of other. plans. What did he do ? He made boats, boats which would cross constantly; over the river he stretched many ropes made of hemp and bamboo, the boats floated over bringing troops both numerous and orderly, Though. Keyyah-yoe-lao.s heart sank he brought his soldiers in serried ranks to resist, The Chinese troops which were numberless came on like armies of ants, and Key-yah-yoe..lac could not withstand them, They captured his horse, Keyr-yi-h- Tao-tzu-lao routed the Mieo and kept on pounding them, The Chinese troops constantly blew cow-horns, some called, others answered. The Chinese firecrackers sounded everywhere; the Chinese stamped their feet (to frighten the Miac). fey-yah- vao-tzu-lap utterly defeated Key-yah-yoe-lac and capturing him crushed him on a rook, Key-yah-yoe-lao bellowing loudly. His offspring who dwelt in Lao-wu were driven away. Where did these people go ? They went in large companies to Lao-ngli n Kwei ohou) . Key--yah-vao-tzu-lao t s descendants came to Lao-ngl.i when once again Keay.yhh-ryoe-1ao*a offspring fled, where did they flee to ? They fled to a hill near Yang-kai,-tzu and settled in twelve villages, (At the present time the Hua Miao are found living near to yang-kai-tzu) Thus runs the legend, Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Awp~ 'The Rua Miao sing of three ancestor-Chieftains, Key-yah--yoe.. lao, Ge-ohih -Yoe-loo and Ga-sao-bmao-b1. This is of interest because Chinese dictionaries refer to the San Miao being in Hunan in the days of Tao and Shun, "San" means "three" and though San Miao is usually understood to refer to the name of a district it may indicate three Miao. This we do not know. we do know, however, that more than four thousand years ago there was a clash of culture between aborigines and Chinese. Who were these pre-Chinese people ? What were their life, customs, religion and language ? In the following Chapters I will describe the social organization, customs, religious beliefs and language of the Hua Miao who are the direct descendants of a people dislodged by the Chinese. Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 CHAPTER II Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 CHAPTER Il Social Organization The Rua Miao, who all speak one language, live in smaller or larger village communities scattered over the hills. Each such community is independent and autonomous, regulating its own affairs and leading its own life. Friendly relations exist between the villages and there is very little quarrellinj The villagers constantly visit their friends to join them in feasting and dancing but they usually keep to their own part of the country and don't care to travel long distances. Villages are permanent and may be composed of anything from five to fifty or more huts which sprawl over the ground without any preconceived plan. There is a village headman, appointed by their landlord and often hereditary, and there is 00- ordination within the village for shepherding the cattle, for keeping watch in times of unrest, and for hunting. Within the village there is a definite communal consciousness. Grazing land but not cultivated land is held in common; there are no hunting or fishing rights. The occupants of the village I investigated were all related by blood or marriage but this is by no means always the case. Though there is no scheme for 4 1A.... village planning, a hut (house) is always a e l so that the Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 door enters into either of the ends of the but and not into either of the sides. Each householder, assisted by friends, builds his own house which in the ease of the more well-to-do, Frequently follows the plan drawn here. Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 w Place of honour. 0 X Fire. Wattle, a 0 !.1 '- o.. Wherever the fire is, th upper side of the fire is the place of honour. Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 - Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 The majority of the people have two rooms only, one for the cattle, the other for the living room, and not infrequently one would regard the habitation as a hovel rather than a hut. The walls are of mud beaten down between two movable boards. There are no windows though small openings in the walls serve to let in light and air. The roof slopes and is well thatched with grass. The ground which is prepared by beating forms the floor. There is an upper storey made by laying intertwined ,bamboos or thin tree branches over joists and approached by a Food is stored in this upper storey. The tire-place is on the ground as indicated in the sketch and the smoke es- capes through the thatch. I think this type of house with the exception of the orientation of the door was copied from the Chinese. Formerly Hua Miao huts were not so permanent and were constructed of wattle and mud. The furniture is of the simples kind consisting of stools, a table, a bed-stead, shelves, a cupboard, a tension-loam, hunting gear, cooking utensils, bas- kets for grain and agricultural implements; some of these will be described later. All are movable and are the private pro- perty of each householder. Each family has a house which while it cannot be described as being kept clean may be described as being moderately neat. The land around which houses are groups is dirty and insanitary the refuse from each household being thrown anywhere. The scavenger habits of dogs and pigs help to keep the village clean and the Miao in their natural fnc- tions are modest and careful. Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 The situation chosen for a village may be on the slope of a hill or on a small plateau on the side of a hill. What is desired is access to some, water supply (stream or spring); proximity to grazing ground; the availability of firewood or coal; and if possible natural shelter from cold winds. It is uncommon to see a stookaded village. The tribe is made up of twelve clans (American authors would use "gene") all the members of which are hold to be re- lated to one another and bound together by a common surname# surnames are: Emao Ch"'ih ("Rmao" means "Miaoif for purposes of intercourse with Chinese "$mao Ch'ib" is used as the equiva- lent of the Chinese surname "Yang"; though it has not the same meaning). Emac Nglah-vac (equivalent to the Chinese surname "Chang"; "vao" means "Chinese"). matt NglSh-Tsang; (equivalent to the Chinese surname "An", "mangr means " pien"fit ;.Y. Lo - lam o-, N 7 . EbAO Gial-ngia (used for the Chinese surname "Li").. Nmao Gial-lieh (the Chinese surname "Loh"). Bmao Glu-nba (the Chinese surname "Wu"; "n*ba" means "Pig"). Bmao Glu-gib. (the Chinese surname "T' acs"; "gli" means "dog"), mao Glah-ggao-ndao (the Chinese surname *Chu"; "ggao-ndao" means "behind the tree" and will be understood after reading the section on "Magical and. Reli.. gious Beliefs and practices"). ao Glah-ggang-ndao (the Chinese surname # "P * an"; "ggang-ndaov means "in front of the tree"). imso Dang-oho (the Chinese surname "Wang"; "cho" means "tiger") Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 I Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 M mao Dang-tang (the Chinese surname "Wang" but a different tone from the former; "tang" means dragon). Hmao Zang (the Chinese surname "Ma"). 1ao Yoe- e- g ja (the Chinese surname *'IIan". ".ge ja" s the bird known as the "red-billed-jay") The people themselves state there are twelve surnames but above I have recorded thirteen. Those of the same surname never intermarry however distant the relationship may be. I have not been able to ascertain with any certainty the meanings of these surnames. The $mao Nglgh-vao are said to be so called because formerly they served the Chinese; the H ao Ngl #h-hang because they served the Ipien. "Giai" means "hamper, basket", and the Iao Gial clans are said to be so called because they used to carry baskets. "Lu Deng" means "a large Iron pan" and the ao fang clans are said to be so called because they were accustomed to bake cakes in large iron pans. I record these explanations but I don't know what value to attach to them. The tribe, which is a loose aggregate of these twelve (?) clang, exercises no tribal authority, but a common language and like ceremonial, marital, burial and other customs assist in regulating the social life of the people. The village community is divided into families, a family consisting of a man and his wife and their married and unmarriec oh1ldren. It is seldom that more than two married sons live with their parents. Usually, with the exception of the youngesl r1 Y'0 a few years after they marry,,ereet their own houses and Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 net up their own establishments. : ortetjmes brothers build their houses adjoining one another in such a way that they be- ooze almost one house of which each family retains its own special portion. The family is patrilineal and somewhat re- sembles our own, the difference being that ties to relatives outside the immnediate family group obtrude into family life. The husband is expected to protect the wife and furnish food her and the children. The wife and children owe obedience to the head of the family who is usually the father, though if the grandfather be still living, authority is invested in him. Both father and mother are kind to their children and are de- sirous of having as many as possible. Women are well treated and have very much more freedom than Chinese women, In famine years economic necessity may compel parents to sell their children for food, and at such times it is not an unknown oc- currence for a man and wife to aeparate,eaah fending for him- self and herself. An older brother has a measure of control over sisters who become subject to him at the death of the ther. After the death of the father, the mother comes largely under the control of the father's brothers, and if she is still young they will dispose of her in marriage. If both are agreeable she may be married to her husband's younger bro- ther but under no circumstances to her husband+s elder brother. The care of the children devolves upon the nearest of kin. Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 I \ Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 .w In everyday social intercourse man and wife eat together but should guests be present the men eat first and the women later. If an elder brother comes to the home of his younger brother, the latter and his children will eat with the elder brother but not the younger brother's wife who eats apart. When I asked the reason. for this I was told that they distinguish between a big and a little. Amongst the Rua Miao the general attitude of relatives towards one another is of considerable interest. When a bride goes to the home of her husband she is not allowed to walk over what is considered to be the upper part of the house (see sketch p. 9 ), nor so long as her father-in-law is living is she permitted to walk around the household fire. She may not sit on his stool (nor may he sit on here) and It is not permissible for her to go near to his bed nor // to take food with him. Were she to do any of these thingsAa snake would coil around her feet. If the father-in- law is within the house and not the mother-in-slaw a young wife not readily enter her home. If perchance she did so, she would not on any account address a remark to him. A woman will never use the food basin or spoon belonging to either her father-in-law or to an older brother-in-law; she rigorously avoids older brothers-in-law but not younger brothers-in-law with whom she is very free. When young, brothers and sisters (i.e, ohildren of the same parents) will play and romp Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 ,.r together but as soot: as they are gran they will never go about together. When a girl reaches the age of eight or nine she won't under any circumstances sleep in the sane room as her brother. A girl's or woman's skirt is never hung up to dry on a clothes' line or on anything high as to do this would injure the eyes of men. Skirts are dried by being, spread upon the ground. A grown girl or woman may not mount to the upper storey If a man is sitting underneath. A man is free at any time to Co to the upper storey. Should a snake pass near the feet of a young married ewomax she is filled with terror. She will probably consult a sor- ( ohi ee# ng his wife In bar home a 4i bottom or the river, ruaied up her and to forEive iii and return to their I e o t- bacr., I have =,no 2 er hush now and eno t go to L; come an sea", be erienf,d a window from rh1c. { gl leh e iej.ti eou .d same her f' uehand and children and ninny wworkmen labouring In le field r,, "I cannot iv bask with your " be vi lone, but in r eyr a brance of me 7ott '---Y girdle ry zic?, rra ; xr * ar. U Of yo head; r, ad 2iieh ~,h of snvr-^ti1e cloth hieb (N, ,ieh.?chiah is the nerve of a bird whioh lives by d s try arm, for ever bopping, fm m stout to stone rind fr, ct rook to xoo?k, fnr:r the water* Yt@ tochrioul nrw.p to unknown to me, but I eall it a "white-ca-p% r*k1 the lew''r - arty; and r me of the tail, dark red. It head is mow-white, its neck, throat and back glossy se how, t ' , , a t she tor?k r^t,'. h=1w fir: v lrric. Th" ?ii nd ,i' qty 'ie e1. tt u- mie,'+ef- f' 4i .a "if no 0 *11 it clich-.et Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Lilliputian hands or Why ea les steal chickens. Two brothers went to the home of a man called Hmao Zang to ask if they might have his two daughters to wed. Tzu-yoe- lao Hmao Zang replied that he would first put them to a test, They were to use their fans to fan him, and he was to use his fan to fan them; if they succeeded in fanning harder than he, they should marry the two girls. They all commenced to fan, but Tzu-yoe-lao Hmao Zang tanned so vigorously that he raised a wind which blew the two brothers from the house down a precipitous cliff up which they couldn't climb back. Here they found the bones of what appeared to have been a man; the finger bones, arm bones, leg bones were all apparently human, Putting them together they fanned them vigorously, and lo: the bones turned into an ape-mran which, grateful for being brought to life, showed its gratitude by carrying the two brothers up to the top of the cliff. They went back to the house of the girls. Tzu-yoe-lao Hmao Zang being out, the girls told the youths that the best thing they could do was to change one of their fans for that belonging to their father which was lying in a basket. A fen was changed and towards evening Tzu-yoe-lao Hmao Zang returned. As the weather was very hot he took up his fan to fan himself, and recognizing at once that the fan was not his he asked the two brothers to lend him theirs for a few minutes but they declined. Again the test was suggested as to who could fan the harder, and on this occasion the two brothers succeeded in blowing ' .'zu-yoe-lao Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 ic+r Hmao Zang to the same precipice as that to which previously they had been blown. The girls were now free to go away with the two brothers. Much to the abinoyance of the younger brother who was a crafty man, the somewhat stupid elder brother succeeded in possessing himself of the prettier girl. Their mother had told them that when they returned they were to travel by the big and not by the small road. They started out but after having walked some considerable distance the elder brother suggested that they should take the small road and to this the cunning, younger brother agreed since he knew of a deep pit alongside which they must pass. At a point near to this hole it was proposed they should spend the night and unknown to the elder brother the younger brother contrived to cover over the pit. For their evening meal the younger brother shot a bird which fell upon the camouflaged covering of the hole. He called to his elder brother to bring the bird and stepping on the false covering the elder brother fell through and went down, down, down, until at last he came to 1t., tang-gland-nglieh-di, a land, under the earth, inhabited by very tiny people who were amazed to see the arrival of a giant. However, they allowed him to accompany them to out down trees; the axes used were no larger than needles, and the trees e , ,, -,-- no bigger than reeds. Food was given to him in aooni cups the basins oS,. the people of zang-gleng-nglieh-di. By the third day he was so dreadfully hungry that he set a trap to catch a wild animal which he might eat, and he succeeded in Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 trapping a deer. As he was taking it out of the trap there flew up an eagle which stating that he was desperately hungry begged for food. The youth replied that he would give food to the eagle on condition that he took him back to the world, and to this the eagle agreed, whereupon he was given the deer, The youth then mounted the eagle's back and it flew away to the pit communicating with the outer world, After flying, a long way, they eagle put down the youth and said that before it could go any farther it must have more food, The youth hadn't food of any kind so he out flesh from around his ankles and gave it to the eagle, 'With stren~ th renewed the bird started off again, the youth still sitting on its back, After a while it once more became hungry and stopping asked for more food. This time the youth out the flesh from behind his knees, and the eagle, having eaten it, flew away a ,a. By this time the youth could see the stars in the far distance but the eagle grew hungry a third time and on this occasion had to be refreshed by flesh out from the youth's sides; and, before the world was reached the youth had bean: compelled to out flesh from under his arms and from around his neck, (This explains why we are shaped as we are). At long last the eagle succeeded in carrying the youth out of the pit to the surface above and putting him down it asked for still more food, By this time, however, the youth had no more flesh to spare so he told the eagle that he might go to his farm and help himself to food. It is owing to this promise that eagles steal chickens, young pigs and young lambs. Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8_9 Bch-zang Yoe-zang or Why quails travel by ni People say that long ago Bo-zan~,,teiok?people for rent and ate them, Once rent, -heii they approached a childless Chinese hone in which there were only an old woman and an old mans -4o said to each other; "Tomorrow Bo-zang Yoe-zany;, reaping humans for rent, will be here, whatever shall we do 4" That night it rainedA.,, suddenly and heavily. Hearing a small child crying behind the -t,ka house, a old woman awoke her husband, saying; "Get up, old man, Bo-tang Yoe-zang are due, and now I hear a child crying at the back of the house; get up at once and bring in the child, we ryl give it to Bo-zang Yoe-tang, "Upon going out, e man found a child whose name was A, io-yao-ltt. 'w'hen Bo-tang Yoe-zang arrived the child was handed to them and Bo-zang ate him. After a few minutes Bo-tang had such a pain in her stomach that she rolled to and fro on the floor. Yoe-zang -ale said: ";Do you think you have :aten,1ubiquitous A"ao-yao-lt1?;r Bo-Zang asked; "Are you the ubiquitous Mao-yaow1U ?" "I amt', came the answer from her inside, '!Then come forth - 194 quickly from my mouth t, said Bo-zap a "' w b Mao- o-1.U replied: "If I come through your mouth, I fear your teeth will bite me"; but taking a small knife, Latolues-IM alit an opening in Bo-zang: s side, and -enMout, 'gas Una into a pear, MQ? ""-t;; a u vP attached himself to the :nd of,4a pear tree bo?4Zok, They were about tom part when 13o-zang said to Yoe-zangt "Old mare old man, alr-?#:$.t I could have a pear to eat; It would make me Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 Declassified in Part - Sanitized Copy Approved for Release 2012/02/14: CIA-RDP83-00415R001200040005-8 '4W 130 inexpressibly hcippy#r, and looking up she saw on the very of the tree a peace' gorgeously yellow anat ripe. "Go up and get W or me'" , she cried. Yoe-zan=, found climbing the tree very exhaua tang,Q it, made hiz-i pant for breath, but the shrikes, of the tree caused aac~wy o-lt# to f? it to the ground. o-zany; called out: fold manx don't oiivb up, the pear hits fallen',, and tai ing it up 1 o~?zang ate it, remarking that i t voss very sweet and that it lam~ her YeW h After a short while she oriad out: 'old x.~n, old mans my stomach is very painful", Ydre-sun{ said: ;'Do you think you have eaten a a iO.-yaaxcr-lti`:," `Are you Mao-yuo-ltF asked o-zan era the answer, Vome out through my mouth", called Bo-za c' ?'lf I come through your mouth I fear your toe th will b replied . o-yao..lti, but taking a smell knife he alit an open i n g and same, Bo-^an a aiuo, 3eooming arfruic. of the ubiquitous 11ao-yao-lU, o--zang Yvan-tang under the earth. h : long, iron rod,/, and thrusting it into the } arch he made those bottomless pits which are sometimes met with (i.n Yunnan and ,weiGhou). Unable to make good their escape Bo-zaa tg Yoe-sanf came out, whereupon they were captured by aaaa-Yac lti who bound them to the abyss into which ell waters flow (the l u* J;,Iao don't understand the sea, they think that all the waters flow into a great bole) . o-lti ordered the crows and magpies to take food to o?-zani Yoe-. a ng, and appointed the quails to guerd them,. But th

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